The “scenes at the moment of death” can be roughly classified in the following categories in accord with the varieties of the “main causes” and “auxiliary conditions”:

1. The “Separation of the Four Elements” – the “main cause” (the internal “consciousness” and “sub-consciousness”, including all kinds of memories) conjoins with the “auxiliary conditions” (the ‘Separation of the Four Elements’ in the external circumstances) in forming the “scenes at the moment of death” (please refer to the articles on “The Meaning of Near-death Experiences” in Issues 8 and 20 of the “Lake of Lotus”).

2. The “Endorphins Inside the Brain” – the “main cause” (the internal “consciousness” and “sub-consciousness”) conjoins with the “auxiliary conditions” (the “endorphins inside the brain” of the external circumstances) in forming the “scenes at the moment of death” (please refer to the article on “The Meaning of Near-death Experiences” in Issue 21 of the “Lake of Lotus”).

3. The “Karmic Forces” – the “main cause” (the internal “consciousness” and “sub-consciousness”) conjoins with the “auxiliary conditions” (the “karmic forces” of the external circumstances) in forming the “scenes at the moment of death”. This can be further classified into the following two kinds:

Excerpt of Last Chapter: Various Reasons on the Formation of Different Scenes at the “Moment of Death”

• “Scenes at the Moment of Death” and “Rebirth Consequences”

• Amazing Impacts of the “Mental Strength” at the Moment of Death

• Methods to Avert Rebirths into the Realm of “Specters”

The Meaning of Near-Death Experiences (23)The Profound Abstruseness of Life and Death :

By Vajra Acharya Pema Lhadren Translated by Simon S.H. Tang

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i. Wholesome Ones – arising from: (a) virtuous retributions (please refer to the article on “The Meaning of Near-death Experiences” in Issue 21 of the “Lake of Lotus”); and (b) the efforts of one’s Dharma practice (the main theme of this article in this issue).

ii. Unwholesome Ones – arising from: (a) vicious retributions; and (b) the forces of karmic creditors in seeking compensations on one’s karmic debts.

“Scenes at the Moment of Death” and “Rebirth Consequences”

“Karmic force” is a series of irresistible “tractional forces”, while the “consequences of rebirth” are the resultants of these groups of “tractional forces”. Due to the mutual-entanglements, inter-penetrations and mutual-influencing among the different “mental strengths” of both oneself and those others who had been involved, and rooted in both the “virtuous or vicious” actions of a person’s countless past lives, some kind of a “tractional network” is formed and is known as the “karmic network”.

These “tractional forces” can be derived from one’s inner behavioral patterns (and thus the

person would be under reining), as well as from the minds of other concerned sentient beings. When the “life forces” of sentient beings are vigorous, the “tractional forces” thus formed by their own inner “consciousness” or “sub-conscious” would be overwhelming and adequate for self-defense. However, when their “life forces” are frail, those sentient beings would then be in a confused condition and involuntarily reined by the “tractional forces” from other sentient beings. This sort of force, with strong influencing power dictated by the “tractional forces” from other sentient beings, is known as the “karmic wind”.

Under such settings as in extreme illnesses, or during a trance, or at the end of one’s life, or at the stage of rebirth, the “life forces” of sentient beings are at the weakest moment, and so the “karmic winds” would then come into effects. During the arising of these “karmic winds”, both sorts of forces are at work, namely: those forces coming from the “assaults from karmic creditors” (usually more negative in nature) and those from the “protections by grateful debtors” (usually more positive in nature), and they would wrestle against each other. The directions of these “karmic winds” would continuously change in accord with the unceasing developments, depending upon which side of these forces would win out or lose out during this wrestling of energies. As such, the scenes that would be seen by deceased persons at the moment of death might not be the same as, or even would be very different from, those seen at the moment when actual rebirths take place.

Resembling evidences show that: “some survivors of ‘near-death experiences’ (NDEs) had seen instantaneous exchanges of different scenes turning from good to bad, and vice versa; and some others had also seen good or bad scenes changing at different intervals. Some had recalled that the scenes of their former lives at the moments of death to be rather different from those during rebirths.” All these exemplify what have been revealed in the “Buddhist teachings” that the “consciousness” of a deceased person would be like a piece of feather to be drifting along here and there

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by one’s “karmic winds”. Not until the very last moment, when the actual rebirth takes place, that the outcomes of one’s final destination will remain uncertain. This is conforming to the Natural Law of Evolution – all things are impermanent – which is a simple “statement of truth”!

Hence, with one’s “consciousness” and “sub-conscious” as the “cardinal causes”, in conjunction with the “karmic forces” as the “auxiliary conditions”, the “scenes at the moment of death” induced by them would be extremely unsteady and changing instantly, regardless of whether the phenomena to be manifested would either be good or bad in nature. This is particularly so when the “auxiliary conditions” during the “scenes at the moment of death” involve “karmic forces”, a situation in which mutual interactions of either “bi-directional” or “multi-directional” ways would then be formed. This kind of influence, in which the driving forces were based upon the “karmic forces” as “auxiliary conditions”, would be gradually strengthened after the person had passed away, and they would become more and more severe, until the rebirth of the deceased person.

The only method to diminish such “karmic forces” is to counteract them by one’s own “cardinal causes” (of both the “consciousness” and the “sub-conscious”). In other words, one’s “mental strength” (as the “main cause”) can be reinforced and elevated, through one’s Dharma practices, to overcome the “auxiliary conditions” of “karmic forces”. However, great attention should be given to the fact that whether the methods of one’s Dharma practices are “up-to-the-point”, relevant and do not astray, which is the most pivotal issue that needs to be addressed. (Please refer to the article on “The Meaning of Near-death Experiences” in Issue 22 of the “Lake of Lotus”).

Some experts would argue that the “scenes at the moment of death” are simply “psychological projections”, and so the so-called settings of “heaven and hell” only occur to those deceased persons who had such concepts before they die. Hence, to these experts, those people

who did not have the concepts of “heaven and hell” before they die, there would not have any occurrences of such settings upon their death, and so they would not be reborn into those places. Thus, some people deem that the arising of such “scenes at the moment of death” is only some kind of “psychological projections”, which would influence the “consequences of rebirth”. Once the concept of “hell” is totally erased in the “mind”, people would no longer need to be reborn into those places. As long as people can strengthen all concepts in relation to “heaven”, then they would be able to be reborn into “heaven”. To these people, they believe that this method is a more pragmatic and effective way than any other religious teachings and practices.

This sort of thinking could only be said to be partially correct. Since “everything comes from the mind”, and so “scenes at the moment of death” would actually be affected by “psychological, physiological and conceptual” factors. If a person does have the concepts of “heaven and hell” in one’s mind, then he or she would naturally be easier to have projections of these images. However, “karmic forces” involve the “mental strengths” of many sentient beings; and so even though a person may not have the concepts of “heaven and hell” in one’s mind, his

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or her avengers could still have these concepts in their minds. Even if all concepts in relation to “hell” can be erased from the thoughts of all mankind, would it be possible for us to alter the thoughts of those beings that have existed in other life forms? When they have the abilities to carry out their great plans of revenge, they would certainly seek for or try to construct a setting in resembling the “hell” realm, so as to lure and capture their victims into their plots.

Likewise, those who tend to repay your kindness with gratitude would also seek for, or try to build up, a setting in resembling the “heaven”, so as to guide their benefactors to be reborn into it. This is the reason why those people who had committed “virtuous or vicious” deeds would either encounter the scene of “heaven or hell” at the moment of death, even though they had no religious belief whatsoever. This is the influencing power of “karmic forces”, which involve the assorted “mental strengths” of many other sentient beings. (For more details, please refer to the DVD on “The Inconceivable Law of Karma”, published by Dudjom Buddhist Association).

Those sentient beings with overwhelming conscience of guilt and shamefulness, or with thoughts that are full of excessive evils and darkness concerning apparitions, and if such thoughts still remained even until the very “fragile yet pivotal” moment of death, then they would be directly connected to those settings in which the magnetic fields are of negative energies in nature. Reflections of the negative elements within their “minds” would project upon them the resembling images of “hell” at the moment of death. Likewise, those sentient beings who understand the principles behind this, and persisted on their Dharma practices throughout their lives, such that their thoughts are filled with “compassionate love and the solemn Buddha-Lands of Buddhas and Bodhisattvas” all the way through until the “pivotal and fragile” moment of death, then they would be connected to those settings in which the magnetic fields are of positive energies in nature, which are then reflected upon their “minds”, and could thus visualize the scenes of the “Buddha-Lands” at the moment of death.

For sentient beings with ultra strong “mental strengths”, even if they are temporarily affected by the “Separation of the Four Elements”, such that extraordinary images of “conflagration, big floods and smog” are seen (please refer to the article on “The Meaning of Near-Death Experiences” in Issues 8 and 20 of the “Lake of Lotus”), or if the “assaults by karmic creditors” are closing by, as long as they know how to resolve the problems with their sustained “mental strengths”, there would not be any damaging effects on the final “consequences of rebirth”.

In other words, it is genuine that “everything comes from the mind”. Thus, it affects both oneself and all other sentient beings. In order to analyze any phenomenon, none of the parties involved could be ignored. Though numerous “mental strengths” of sentient beings are involved, doubtless to say there are always differentiations on the hierarchies of “cardinals and subordinates”. The inner “consciousness” of sentient beings is the governing “main cause” on the final destiny of one’s own rebirth, while the external assaults of “karmic creditors” and grateful guidance of “karmic debtors” are merely “auxiliary conditions”. If a person has an excellent inner “mental strength”, much stronger than the external “tractional forces”, and further knows the direction for one’s proceeding, then one’s own destiny would definitely and truly be in command within one’s own hands. The key is whether the person has carried out correct and “up-to-the-point” Dharma practices “while still alive”, and whether the emphasis has been on the training of one’s “mental strength” or not?

Amazing Impacts of the “Mental Strength” at the Moment of Death

According to the records of different surveys, most of the dying people had seen the following scenes:

1. Protectors or avengers: (i) good ones – saw kith and kin

who had passed away, unknown

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protectors, deities or Buddhas coming to fetch for oneself.

(ii) bad ones – being besieged by a crowd of ferocious persons or beasts, and going along in company with groups of people who looked confused.

2. Strange places:(i) good ones – saw pavilions,

balconies, buildings, flower fields, rivers, light zones, towns or cities.

(ii) Bad ones – saw wilderness, forests, darkness, caverns, hells.

3. Messy Issues that cannot be recalled clearly.

How would the Buddhist point of view comment on these phenomena? According to the Buddhist teachings, it was said that rebirth would take place within forty-nine days after a person has passed away, then why would a dying person see the kith and kin who had passed away long time ago still coming to fetch for him or her? Why had not the kith and kin taken rebirths after so many years posthumously? Are the appearances of these deceased persons merely the illusions of the person who is going to die? Or were they really true? Are there any other reasons? Are

those strange places the destinations where they are going to be reborn into? In order to answer these questions, please take a look at the following case before any answers will be given.

Case 29

“One night in 1994, a traffic accident happened to a young woman and her child at a place somewhere in the mountains of Nevada, USA. The woman fell down with the car from a steep cliff and was killed. The wreck of the car lay on a slope about 50 feet from the road, while her three-years-old kid was still alive. Since the location was so remote, and thus nobody knew about the accident. Even though there were vehicles passing by, yet since the drivers did not see any trance of the accident and so none of them would stop for their rescue. The kid was trapped inside the wreck of the car and was in imminent danger.

Five days later, a man riding a motorcycle was passing by. He saw a nude young lady lying on the highway. He then stopped over to have a look. However, the young naked woman had already disappeared. He looked around curiously trying to find out what had happened. He then found that the wreck was lying on the slope just right beneath the spot where the naked woman had appeared on the highway. Rescue started immediately and the moribund child was just in time to be saved. After the breakout of the news, it attracted the attention of the whole nation.”

When a sudden death has occurred to a person, in general the deceased person would not have realized the fact that he or she was already dead. Furthermore, this person would not have known how to capture the opportunity when one’s “mental strength has been freed” from somatic binding, and thus make good use of the time interval for one’s own rescue. For those people who have died of accidents or heavy crashes, their “spiritual bodies” would rather promptly leave their “physical bodies”. As according to the “Tibetan Book of the Dead”, even if a person died of a natural death, the “spiritual body” would usually leave one’s

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“physical body” within three-and-a-half days. This case showed that after the young woman had passed away, when the “spiritual body” left her “physical body”, she still strived to save her own child but was in vain. Having been stalled until the fifth day, she was so desperate and eventually she came up with an eye-catching method for people’s attention. Although she had never been trained on her “mental strength”, she strived to consolidate on her “spiritual body” with much mental concentration, such that she could be seen in the human world where the material densities are much higher. In view of the intensity of her “mental strength”, she tried not to divert her own mental concentration, otherwise it would be ineffectual that she might miss the rare chance of a passing-by vehicle. As such, she could only manifest in a static form – lying still. She could not sustain her manifestation for long, so that when someone had just a glance, she would then have to disappear and could not be seen again, and neither could she guide the way for potential rescue. In order to enhance the efficacy and increase the odds of success, she appeared to be naked and lay down on a place right above the spot of the accident. She was eventually successful. Not only had she manifested her figure, but had also successfully rescued her own child through her manifestation.

This case had pointed out a fact: if a sentient being “died unwillingly” and there were issues not yet reconciled, the “mental strength” of the deceased person could alter some of the existing situations, including the “consequences of rebirth” which were supposed to be governed by the “karmic forces”. The real issue lies in the fact that whether one’s “mental strength” is wholesome, righteous and positive, or whether it is bad, unwholesome and negative. This is also the main reason why we need to practice the Holy Dharma, that the “training of the mind” is the key for all Dharma practices, and so the pivotal point in Dharma practice is to nurture and train one’s own “mental strength”.

At the moment of death, if the dying person has some unsettled wishes in mind, then there would be significant impacts on the deceased person.

Not only that the deceased person could not be smoothly reborn into a better realm, but also that this person might unwittingly enter into the “realm of specter”. This kind of phenomena frequently happened to those deceased persons under such conditions as: murders, cruel slaughters, suicides, unrighteous accusations, or with unyielding grasping on associated people or things while still alive, or sudden deaths, or with excruciating pains, or would try to protect those kith and kin who are still alive, and so on. How did they fall into the “realm of specter” without even knowing it? Please refer to the following case in point.

Case 30

“An American woman under hypnotherapy recalled her previous life and found that she was abandoned in the year of 1897 by her husband, to whom she had married for five years. Her husband went far away and it was difficult to trace him. When her husband left her, he claimed that he wanted to leave her, not because of her repugnance, but that he had “yearned for freedom”. She saw that she just could not accept the suffering of loneliness for the rest of her life. Since she loved her husband too deeply and had believed that her husband still loved her, she then persisted to wait for her husband to return one day. She had waited like

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this for over twenty-two years, and it was under desperate despair and helplessness that she had finally passed away.

Even after she had died, she still persisted to believe that her husband would return one day. She saw her “spiritual body” drifting around, but still could not find her husband. She then returned to her old home and continued to wait for him. She kept on crying day and night, and when she could not control herself, she just burst out by sweeping away anything that was in her reach. She found that she had become a “specter”, and her crying could then be heard even by worldly people. While she madly swept away the substances around her, even those worldly substances of high densities were also affected by her actions. The pounding noises had scared the worldly sentient beings.

This kind of situation had dragged on for four years, until she grew weary of it in her “mind”, as though she should have awakened from the suffering. Even though this idea was very short and not vivid, yet at that very moment, a kind-hearted volunteer in the spiritual domain came along to exhort her, and brought her away from the old dwelling with poignant memories. She was led to a place filled with youthful vigor and positive thinking. There were beautiful fields of flowers and butterflies. After adequate time for the resting of her spirit, she was again brought to another place, where the contributions and faults of her whole life were being debated. After that, she embarked on the journey for rebirth, which has started her present life.

Strangely enough, she found out that her husband that she has abandoned in this present life was, in fact, her previous husband who had abandoned her in her previous life. Even though it seemed to be a revengeful action, yet she felt that she did not do it intentionally. Neither did she feel happy about it; on the contrary, indescribable sentimental feelings of sadness and helplessness still continue to sustain in her “mind”. This sort of sentiment intertwined her in this present life, and so she had to undergo hypnotherapy. After she saw what she had come across in her previous life, she finally came to realize

the “causes and consequences” of everything. The negative thinking of her “mind” had thus been relieved, and she was astonished at the ingenuity of the various happenings. Even all kinds of associations and encounters of different people and things around her were not fortuitous. In fact, all of them must have their previous connectivities. As these kinds of linkages had not been properly resolved, the same kind of story repeated itself over and over again life after life; the only difference lies in the interchanged positions of the persons involved. The victim of this present life became the one who would do the damage to the other person in the next life. Yet, it seems that none of them would have done it intentionally.”

This case could clearly indicate another simple fact: if a person feels very resentful at the moment of death, an extremely strong “mental strength” would have been formed, upon which this person would be besieged in the abyss of agonies. Since she did not have anybody to provide guidance to her while she was still alive, and so she did not realize the modes of operation in the “posthumous world”. Neither did she know how to utilize the ability induced from her “mental strength” to track down her husband’s location by the unique oscillatory frequencies of her own mental “energies”.

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In fact, many “karmic creditors and avengers” find their target objects in this way. She could not find her husband, and so she could not let go of her resentfulness in her “mind”. Thus, she got bogged down and stranded in the human world. Her “mental strength” was gradually enhanced due to her own grasping, and her “spiritual body” was consolidated to become a “specter” with high material density, and so her crying could easily be heard by other worldly people. When she was too overcome by emotions, all of a sudden her “mental strength” was so much enhanced in multitude that she was able to move worldly substances of high densities. It was due to her own “karmic consequences” that she fell into the realm of “specter”. At a closer look, we can find that the structure of “karmic forces” is composed of the “mental strengths” of both “oneself and other sentient beings”. The main force which drove her into the realm of “specter” mainly came from the “mental strength” of her own grasping. This is one of the ways in entering into the realm of “specter” and is rather prevailing.

Likewise, the “karmic forces” that can liberate her from sufferings so as to uplift her from the realm of “specter” were originated from a trace of “awareness” in her own “mind”. When the notion of “awakening from agonies” had risen in her “mind”, the calling from her own “mental strength” had generated such signals linking up to the volunteers in the spiritual domain to come and rescue her. This is the main reason why one needs to practice the Holy Dharma while one is still alive. It is important to learn the necessary skills and mentality of how to carry out “self-rescue” and “signaling for help”. One needs to have trainings on the development of positive thinking and behavioral patterns – to be liberated from agonies, from dangers, from confusions, and from grasping.

Methods to Avert Rebirths into the Realm of “Specters”

Numerous sentient beings are having problems in their patterns of thinking and behaviors, due to their own “minds”. They continue to keep on amassing negative emotions throughout

countless cycles of life and death, and thus forming the incomprehensible “karmic retributions”. Even though they have no “vengeful” intentions, those negative emotions of their “mental strengths” are affecting their own “sub-conscious”, and thus reining their behaviors. In this way, tragedies are kept on repeating and the situations are getting even worse. Once released, the energies of negative emotions would continue to exist in the form of signals in the same “space-time setting”. As such, the magnetic fields of “haunted houses” can be rather harmful to some people. If those people who are in rather bad “spiritual conditions” live in these places for an extended period of time, they would be interfered by the energies of negative emotions, and thus may result in deviations of thoughts and behaviors. Or else, they might get sick.

Thus, the Dharma practices in “Buddhism” ceaselessly provide teachings and admonitions to all sentient beings for the corrections of their patterns of thinking and behaviors in their “minds”. This is, indeed, a method for both alleviating the symptoms of an illness, as well as in performing a permanent cure of it and can provide a radical rescue for all sentient beings. The skillful means in “Vajrayana” are to give assistance to sentient beings in averting interferences of “harmful places, substances and other sentient beings” by all means, such that it would be easier to lay a firm foundation of Dharma practices. So long as a person is not indulged in superstitions, but is able to select “skillful means” through rational analysis, then these factors could be taken as a kind of positive “auxiliary condition”. However, if a person becomes too superstitious and thus affecting the awakening ability of one’s own “mind and wisdom”, then it will derive contradictory effects and the “auxiliary condition” would then be turned into an interference of grasping.

According to the records in the Buddhist scriptures, it was mentioned in the Volume Eight of the “Abhidharma-hridaya-vyakhya” that there are two ways to enter into the “realm of specter”, namely: to be born either in the form of “featus” or through “metamorphosis” (or “viviparity”). In the Volume 16 of the

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“Saddharmasmrity Upasthana Sutra”, it was said that there are also two types of specters: “one type of them lives in the human world, while another type lives in the realm of the hungry ghost”. In the Volume 4 of the “Yogacarabhumi-sastra”, it was mentioned that there are three types of specters: “whose diets being obstructed externally, whose diets being obstructed internally, and whose diets would not have any hindrances”. There are a total of 36 kinds of specters if classified in accordance with the differences of their appearances, ways of eating, and differences in enjoyment of fortunes, and so on, as described in the “Saddharmasmrity Upasthana Sutra”. Apparently, the lady in Case 30 was the kind of “specters that live in the human world”, and that she has come into being by “metamorphosis”.

Whether a “specter” could have any eating or not will have to depend upon its own “karmic retributions”. For instance, whether the person could not have eating due to defectiveness of the body, or having difficulty in finding food in the external environment, or excruciatingly agonizing feelings due to its internal psychological perplexity. There is also a kind of “specter” that has no obstructions in eating and is called the “specters of fortunes”. As the notion that has arisen in one’s “mind” at

the moment of death would have an extremely significant impact, and so a deceased person who has strong grasping might still continue to be hanging around in the human world due to sentimental attachments even though 49 days had passed after his/her death. As for the period of 49 days, it is not wholly based on the time scale of the human world. The first half of the 49 days will be based on the time scale of human world as the deceased person comes from there. However, for the second half of the 49 days, it will depend on the time scale of the “realm” upon which one’s rebirth is going to take place.

In Case 30, the “karmic retributions” of the woman was not too bad, and so supposedly she could be reborn into the human world within 49 days, which is within the time scale of the human world. Pitifully, driven by the cardinal strength of her own “mind”, she strained to stay in the human world with unwillingness for departure in order to wait for her husband. Since it had exceeded the period of 49 days in the time scale of human world, her “spiritual body” of low density gradually became higher in density, and thus formed the “shape of a specter”.

Having been liberated from the agonies, she had the good chance to be reborn as a human being again, and so this has shown that her “karmic retributions” was not too bad. It was merely a problem that she was stranded in her own “mental strength”. If she grasped hold obstinately onto errors and persisted to “isolate herself in agonies”, the longer she dragged on, the denser was her somatic density as a “specter”. Similar kinds of magnetic fields would be mutually connected with each other and get consolidated gradually, until she could not maintain her stay in the human world and be dragged into the “realm of the hungry ghost”. Thus, strong grasping is the most dangerous kind of “mental strength”, which is most harmful to the deceased person. Therefore, we should show tender loving care to a person who is going to die, and try our utmost to satisfy his or her wishes. Moreover, we should teach them to “let go” of their attachments, so that they

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can be relieved of their grasping and can thus proceed, with ease of their “minds”, onward to their own future destinies.

What would be the other possibilities that a deceased person could be dragged onto an even worse situation than a normal rebirth? In Case 30, it was mentioned that the woman was brought to a place where “debates on the contributions and faults of her whole life, and then after which, she was reborn again”. Was this a kind of “judgment”? Why was it that: while the woman did not have a vengeful will, and neither did the other party have any intention for further entanglements, they still came to encounter each other in their next lives and thus continued their intertwining?

In “Buddhism”, it is said that a deceased person would take formal rebirth within 49 days, then why did some dying persons could see their kith and kin who had passed away for many years still come to fetch for them? Then, why had those kith and kin, who had been dead for so long already, still have not taken their rebirths? Were their appearances a sort of hallucinations of the dying persons? Or whether they were really true phenomena? Are there any other reasons for that? Whether the strange places that were seen at the “moment of death” to be the destinations of rebirths? Are there any methods to help the deceased persons to avert their sufferings, and to elevate them to better places of rebirths? In fact, what should be the important elements to be included in the methods of one’s Dharma practice so as to be considered as an “up-to-the-point” “training of spiritual elevation”? As there are so many kinds of “trainings of spiritual elevation”, then how should one make a choice among them in order to cope with each of the different stages? In the next issue of the “Lake of Lotus”, we will continue this discussion on the subject concerned.…..(To be Continued) (Remark: The newly-released book on “The Meanings of Near-Death Experiences (1) has been published. Its contents include the articles on “The Meanings of the near-Death Experiences from Issues 1 to 10.)

Summary on the Key Points of Each Issue

Issue 1• The Truth of Life• “Near-Death Experiences” (NDEs)• History of Research on “Near-Death

Experiences”• Special Common Features of “Near-Death

Experiences”• Points of Arguments About “Near-Death

Experiences”

Issue 2• The “Energy Thread” Between Life and Death• The Profound Secrets of the “Energy Thread”• Five “Supernatural Powers”

Issue 3• The Mystery of “Light”• The Mysteries on the “Entrance and Exit Doors”

of Life and Death• The Origin on the Linkage of Life and Death

Issue 4• The “Almighty Light” at the Moment of Death• The Origin of “Light”• The Application of “Light”• “Super Abilities”, “Supernatural Powers” and

“Levels of Realization”

Issue 5• Reasons for the Generation of the “Light of Life

and Death”• Illusions of the “Mind”• The Truth of “Prophecy”

Issue 6• “Omniscience” and “Flash Foreword”• The Truth of “Predictions” and “Future”• Don’t Become the Slaves of “Fortune-Telling,

Divinations and Predictions”

Issue 7• “Near-Death Experience” is Beyond Doubt• The “Near-Death Experience” of the Unification

with “God”• A “Universal Religion” that Embraces, and is

Suitable for all Mankind• Real “Death”: A “Highly Risky Turning Point” of

Life

Issue 8• The Different Phases of “Death”• The Phase of Separation between the “Physical

Body” and the “Spiritual Body”• The Phase for the Exposure of the “primordial

Nature”• “Transitional Period” and the Phase of Standby

for Rebirth• Shocking Revelations: Scenes Before Death

Issue 9• One Out of Seven “Near-Death Experiences” is

Negative• The Profound Meaning of Posthumous “Horrible

Scenes” and its Relation with the ”Resolutions by Dharma Practice”

• Don’t Under-estimate the posthumous “Horrible Scenes”

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Issue 10• The Proportions of Negative “Near-Death

Experiences”• “Near-Death Experiences” in the Realm of

Specters• The Causes and Consequences of “Committing

Suicide”• How to Avoid Entering into Evil “Spiritual

Domains”• Misinterpretations on Negative “Near-Death

Experiences”• The Consequences Induced by Contradictory

Theories

Issue 11• The Reasons on the Causes of “Anxiety and

Panic”• The Reasons on the Causes of “Near-Death

Experiences”• The Crisscrossing Effects of the “Cardinal

Mentality and External Forces”• The Crisscrossing Effects of Projections from

“Main Force” and “External Forces”• The Crisscrossing Effects of the “Karmic

Networks”• Highly Dangerous “Entrance Towards Rebirth”

Issue 12• The Damaging Power of Horrible Scenes• The “Wrestling Ring of Energies” of the

“Posthumous World”• The Importance of “Up-to-the-Point” Trainings• The Dangers on Those Practices of “Shooting

in the Dark”• The Meaning of Life

Issue 13• The “Karmic” Threads that Control Everything• The Keys of Victory or Defeat in “Energy

Wrestlings” of the Posthumous World• “The Few Against the Many”; “The Strong

Suppress the Weak” – The Dharma Practice of “Vajrayana”

• The Dangers of Enhancing the Incorrect Trainings of “Mental Strength”

• The Serious Consequences of Having Blindly and Carelessly Receiving “Empowerments”

Issue 14• Where the Future Well-Being of Mankind Lies• Illusions at the Brink of Death• Essence on the Revelations of the “The Tibetan

Book of the Dead”• Whether a Person Would Really Meet the

Deceased Family Members After Passing Away• What are the Decisive Factors for a Person’s

Posthumous Destination?

Issue 15• Special “Near-Death Experiences” of the

“Psychics”• Just One Step Away from the Experience of

“Attaining Buddhahood”• The Theories, Training and Practical Strategies

of “Attaining Buddhahood”

Issue 16• The True Face of Colors• The Abstruseness on the Creation of the

Vajrayana “Mandala”

• Re-orientation on the “Locus of Destiny”• Reasons for the Alterations in Colors• Specific “Cognitions” Would Lead to Deviations

of “Mental Strength”

Issue 17• “Dissolving into Brightness” Is Not the Same as

“Recognizing Brightness”• The Paths of “Liberation from Samsara”• The Applications on the “Nine Levels of

Samadhis”• Why did Lord Buddha Enter into Maha-

Parinirvana from the “Realm of Form”?• A Case of “Near-Death Experience” in Crossing

Over Various Higher Spiritual Domains

Issue 18• Reasons for the Loss of Essences on the

“Buddhist Teachings”• The Meanings of “Mental Concentration”• The Shortcuts for the “Attainment of Buddhahood”

in the “Tibetan Book of the Dead”• Do the “Pure Lands” Exist forever?

Issue 19• “Dissolution of the Four Elements” in “Near-

Death Experiences”• Knowledge for ”Self-Salvation” On Understanding

the “Operations of Posthumous Life”• “Energy Protective Net” of the Spiritual Realm• What are the Key Points of “Spiritual Practices”?• The Major Deviations of Contemporary Exoteric

and Esoteric Buddhist Practitioners• The Ten Kinds of Unlimited Powers of Wisdom

Capacity

Issue 20• Detailed Analysis pf the First Stage After Death

in the “Tibetan Book of the Dead”• The Fine Classification of the “Bardo of Dying”• Various Phenomena due to projections of

the “Mind” under Influences of Posthumous Transformation of Energies

• How to define on the “Definition of Death”?• The abstruseness of the “Scenes at the Moment

of Death”• Reasons for the Causes of “Brightness” and

Gods

Issue 21• The “Third Party” Who Appeared at the “Moment

of Death”• Various Reasons on the Formation of Different

Scenes at the “Moment of Death”• Scenes of Being Greeted by Kith and Kin at the

“Moment of Death”

Issue 22• “Scenes at the Moment of Death” formed by “One’s

Own Forces of Dharma Practice”• Stray Methods of Dharma Practice and their

Impacts• The Right Methods on “Praying to the Buddhas

and Bodhisattvas in Fetching for Oneself” at the Moment of Death

• The Using of Dharma Practice to Enter into “Near-Death Experiences”

• The Knack of Pure Land in Vajrayana

16Issue no.23 Back to Content